Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	due_a	fear_v	tribute_n	3,178	5	10.8957	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27494	Clavi trabales, or, Nailes fastned by some great masters of assemblyes confirming the Kings supremacy, the subjects duty, church government by bishops ... : unto which is added a sermon of regal power, and the novelty of the doctrine of resistance : also a preface by the right Reverend Father in God, the Lord Bishop of Lincolne / published by Nicholas Bernard ...	Bernard, Nicholas, d. 1661.	1661 (1661)	Wing B2007; ESTC R4475	99,985	198

subject to man Receive to themselves damnation As the Rebellion is against God so from God the penalty is threatned and that not a common one but exceeding heavy as St. Chrysostom upon it The Vulgar Latin reads it Ipsi sibi damnationem acquirunt implying the vanity madness of it Nemo enim sanus seipsum laedit Men that run their heads against a Rock hurt themselves not it and so in conclusion Rebels seek their own ruine and bring upon themselves swift damnation 2 Pet. 2. By this short Paraphrase upon the words these two observations may be deduced First that Regal power is derived from God Secondly that it is not lawfull for Subjects to take up Arms in the resistance of it without being fighters against God and in peril of damnation The first is so apparent that I need not insist upon it 'T is acknowledged even by heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. You see it de facto in the old Testament Moses who was ● King in Jeshurun was appointed of God and Joshua succeeding him the Judges as Elective Kings were raised by him also Saul David c. 'T is the complaint of God Hoseae the 8. fecerunt reges sed non ex me They have made themselves Kings but not by me God who is the God of Order and not of Confusion was pleased from the very first to take care of constituting a successive Monarchy The first-born was his own establishment in his specch to Cain though a bad and his Brother Abel a righteous person only by right of his primogeniture Gen 4. 9 his desire shall be subject to thee and thou shalt rule over him from whence it succeeded in Jacobs family Gen. 49 28 Ruben thou art my first born the excellency of dignity and the excellency of power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honor and authority i e. the supremacy of both and when he with Symeon and Levy for their severall crimes were disinherited by their father and the primogeniture fallen to Judah to him it was said thou art he whom thy brethren shall honour thy Fathers children shall bow down unto thee ver 10. to whom the Scepter was given and the gathering or Assemblies of the People That as in the creation in the Natural government of the world God made one ruler of the day the Sun the sole fountain of Light for the Moon and Starres are but as a Vice Roy of subordinate Governors deriving theirs from him so was it in the Civil Government also As God by whom Kings reign and who have the Title of God given them I have said ye are Gods is one so was he pleased to represent himself in one accordingly and in the Text ordained by him Object 1 There is a place which the adversaries of this doctrine much insist upon 't is out of S. Peter 1. Epist. c. 2. 13. where he calls a Magist●ate an Ordinance of man Submit your selves to every Ordinance of man as we render it for the Lords sake whether to the King as supreme or Governors sent by him c. The Answer is ready that this is no ways a contradiction to St. Paul in this Text for 1. By an humane Ordinance he doth not meane an humane Invention but quia inter homines institutam because it was ordained or appointed among or over men called humane respectu termiiii sive subjecti but yet divine respectu authoris primarii The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render Ordinance being as Rivetus observeth never so taken throughout the Scripture were better rendred Creature which it properly signifies as the vulgar Latine doth it omni humanae creaturae to every humane creature Now creature is frequently taken for what is eminent and excellent as if the sense were submit your selves to all that do excell or are eminent amongst or over men according to the next words whether to the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that excelleth and the Hebrews do sometimes by a Creation imply a Rare and Eminent thing Num. 16. 30. Si creationem creaverit deus i. e. if the Lord make a new or rare thing To which agrees that of our Saviour in his last words to his Apostles Mark 16. 15. Preach the Gospell to every Creature i. e. man Because of his excellencie above all sublunary Creatures And thus why may not the King for the same cause be so called here So that St. Peter is so far from denying Regal Power to be ordained of God that he rather confirms it A Creature therefore the act of the Creator and by way of excellency therefore of God the sole original of it and for the Lords sake i. e. who hath so ordained him or whom herepresents Object 2 For that objection of Saul's being elected by the people the contrary appears 1 Sam. 12. 8. 5. where Samuel saith thus to them Answer Dominus constituit regem super vos and they to Samuel as a Delegate from God Constitue nobis Regem who in the name of God proposed to them jus Regis And though Saul was elected by a Sacred Lot yet ye have not the like again after him in David Solomon or any other but they succeeded jure hereditario Object 3 But have evil Kings their power from God Answer Indeed as evil they are not of him because no evil can descend from him from whom every good and perfect gift doth though for the sins of people God may justly permit such but we must sever their personal staines as men from their lawfull Authority received of God which looseth not its essence by such an accession 't is no true maxime Dominium fundatur in gratia St. Paul applys that of Exod 22. to Ananias Acts 23 Thou shalt not speak evil of the Ruler of thy people though he commanded him unjustly to be smitten Pilate condemning Innocency it self our Saviour acknowledgeth his power to have been from above thou couldst not have any power over me Nisi tibi data esset desuper Claudius or Nero whom elsewhere St. Paul calls a Lyon reigned when he writ this Epistle and is doubtless included in the verse before the Text the powers that be i. e. now in being are ordained of God and exhorts to pay unto him as the Minister of God the due of Tribute Custome Fear Honour c. Daniel acknowledgeth Nebuchadnezzars dominion and Kingdom to have been given him of God which copy the Fathers of the Primitive Church under Christianity we find to have wrote after Constantius was an Arrian and had exiled many of the Orthodox Bishops yet Athanasius in his Apology to them saith thus God hath given the Empire to him whosover shall with an evil eye reproach it doth contrary to Gods Ordinance Tertullian faith thus to the Emperor Severus in his Apologie for the Christians We must needs have him in great honor whom our Lord hath

Clavi Trabales OR NAILES FASTNED by some Great MASTERS of ASSEMBLYES Confirming The KINGS SUPREMACY The SUBJECTS Duty Church Government by BISHOPS The Particulars of which are as followeth I. Two Speeches of the late LORD PRIMATE USHERS The one of the Kings Supremacy The other of the Duty of Subjects to supply the Kings Necessities II. His Judgment and Practice in Point of Loyalty Episcopacy Liturgy and Constitutions of the Church of England III. Mr. HOOKERS Judgment of the Kings Power in matters of Religion advancement of Bishops c. IV. Bishop ANDREWS of Church-Government c. both confirmed and enlarged by the said PRIMATE V. A Letter of Dr HADRIANUS SARAVIA of the like Subjects Unto which is added a Sermon of REGAL POVVER and the Novelty of the DOCTRINE of RESISTANCE Also a Preface by the Right Reverend Father in God the Lord Bishop of LINCOLNE Published by Nicholas Bernard Doctor of Divinity and Rector of Whit-church in Shropshire Si totus orbis adversum me conjuraret ut quid quam moliret adversus Regiam Majestatem ego tamen Deum 〈◊〉 ordinatum ab eo Regem offendere temere non auderem Bern. Ep. 170. ad Ludovicem Regem An. 11●0 London Printed by R. Hodkginson and are to be sold by R. Marriot at his Shop in St. Dunstans Church-yard in Fleetstreet 1661. THE PREFACE THese two learned Speeches of the late Lord Primate Usher have been by some prudent persons judged seasonable to be thus published together The one Of the Kings Supremacy may not only be instructive to those of the Church of Rome but to some of our own Communion who have been and are too scanty in the acknowledgment of it The other Of the duty of Subjects to supply the Kings necessities was occasioned by the slowness in Ireland of contributing to the King for the maintenance of the Army continued there for their own defence the great imprudence of which parsimony we felt to our own loss not many years after wherein that distinction in point of Loyalty made between those descended of the antient English race though differing from us in point of Religion and those of the meer Irish which is there much enlarged may be now worthy of observation The whole Speech is full of Loyalty Prudence and Learning for which as he had his late Majesties of Blessed Memory gracious thanks so he had as little from others who were then as backward in assenting to the like Propositions here conceiving he had pressed their duty too high in that point Both these Speeches thus tending to the defence of Regal Power and the duty of Subjects hath in submission to the judgments of those whom I much reverence occasioned the putting forth a Sermon of mine upon the like Subject which I have the rather adventured so near this eminent Primate as having had his approbation occasioned by the censure of some at Dublin anno 1642. when it was first delivered of which more is said in an Advertisement before it Hereupon I have been further induced unto a vindication of the said most eminent Prelate not only of His Judgment in this Subject but in point of Episcopacy Liturgy and Constitutions of the Church of England from the various misapprehensions of such who being of different opinions the great respect given him by the one hath been a scandal to the other But by this impartial relation of his Judgment and Practice in each it may be hoped that both sorts will be so fully satisfyed as to unite in the exemplary observance of that Piety Loyalty Conformity and Humility found in him And whereas some do much appeal to that Accommodation of his in relation to Episcopacy wherein he was not single proposed Anno 1640. which then they did not hearken unto they are herein remembred what was that which caused it even the pressing violence of those times threatning the destruction of the whole with the sole end of it a pacification whose readiness in yielding up so much of his own Interest then for the tranquility of the Church like Jonas willing to be cast overboard for the stilling of the Tempest would be worthy of all our Imitations now The appeale here is from that Storm unto what his practice was in calme and peaceable times which if followed would give a check to most of those disputes which have of late taken up so much time amongst us The Fruite expected to be reaped from this declaration besides the satisfaction of mine own mind which was not at rest without it is the due honor of him for whose I am oblieged to sacrifice mine own That as he is admired abroad so he may not want that love and general esteem he hath deserved at home And as the peace and unity of the Church was studied by him in his life time so there might not be the least breach continued by a misapprehension of him after his death And surely if such of us who think him worthy of being our copy would but now upon the sight of this writ after him the Arke of our Church would cease to be tossed too and fro in this floating uncertain condition and immediately rest upon firm ground Heretofore having an occasion to vindicate this most Learned Primate in point of Doctrine so unhappy often are persons of his eminency as after their deaths to be challenged Patrons to contrary partyes I had An. 1658. a Letter of Thanks from the late Reverend Bishop of Durham Bishop Morton in these wordes viz. I acknowledge hereby my obligation of Thankfulness to you not only for the book it self but especially for your pains in vindicating that admirable Saint of God and Starr primae magnitudinis in the Church of God the Primate of Armagh c. In which high esteem of the Primate the now Reverend Bish. of Durham succeeds him who hath often signified it in divers of his Letters which I receiued from Paris to that purpose Hereunto two other Treatises have been thought fit to be added mentioned in the foresaid vindication but then not intended to be published which the Eminent Primate had a hand in The one Mr. Hookers Judgment of Regal Power in Matters of Religion the advancement of Bishops and the Kings Exemption from censure c. Left out of the common copyes inlarged and confirmed by the Primate all the marginal notes of the quotations out of the Fathers being under his own hand are noted with this mark* The other a Treatise of the Form of Church Government before and after Christ c. The main aime of it is to shew that the Government of the Christian Church established by the Apostles under the New Testament was according to the pattern of that in the Old then which scarce any book in so little speaks so much for the preheminency of Episcopacy It first appeared Anno 1641. under the Title of the rude draughts of Bishop Andrews which though I was in doubt of by the contrary opinion of an